fruit of them, when they are duly observed, and have their proper effect, is exceeding glorious, even eternal life.

12. Who can understand his errors? Cleanse thou me from secret faults."

The perfection and spirituality of God's law render it almost impossible for a fallen son of Adam even to know all the innumerable instances of his transgressing it. Add to which, that false principles and inveterate prejudices make us regard many things as innocent, and some things as laudable, which in the eye of Heaven are far otherwise. Self-examination is a duty which few practise as they ought to do: and he who practises it best, will always have reason to conclude his particular confessions with this general petition, "Cleanse thou me from secret faults!"

"13. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then I shall be upright, and I shall be innocent from the great transgression."

In the preceding verse, David had implored God's pardoning grace, to cleanse him from the secret sins of ignorance and infirmity; in this he begs his restraining grace, to keep him back from presumptuous sins, or sins committed knowingly, deliberately, and with a high hand, against the convictions and the remonstrances of conscience: he prays that such sins might not have dominion over him," or that he might not by contracting evil habits, become the slave of an imperious lust, which might at length lead him on to "the great transgression," to rebellion, and final apostacy from God; for he who would be innocent from the "great transgression," must beware of indulging himself in any.

"14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength and my Redeemer."

The prophet, having before solicited the justification of his person through grace, concludes with a petition for the acceptance of all his offerings, and more especially of these his meditations, at the hands of that blessed One, whom he addresses as the author of all good, and the deliverer from all evil; as the "strength," and the "Redeemer" of his people."

PSALM XX.

ARGUMENT.

1-4. The church prayeth for the prosperity of King Messiah, going forth to the battle, as her champion and deliverer; for his acceptance by the Father, and for the accomplishment of his will. 5, 6, 7, She declareth her full assurance of faith, and her resclution to trust to him alone, and not in the arm of flesh. 8, She forseeth the fall of her enemies, and her own exaltation; and, 9, concludeth with a prayer to the God of her strength.

"1. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee."

This may be considered as the address of a people to their king, when he goeth forth to the battle against their enemies. But it is to be regarded, in a more general and useful view, as the address of the church to Christ her king, in "the day of his trouble." She prayeth for the accomplishment of

*If the reader shall have received any pleasure from pursuing the comment on the foregoing Psalm, especially the first part of it, he is to be informed, that he stands indebted, on that account, to a discourse entitled, CHRIST THE LIGHT OF THE WORLD, published in the year 1750, by the late Reverend Mr. George Watson, for many years the dear companion and kind director of the author's studies; in attending to whose agreeable and instructive conversation, he has often passed whole days together, and shall always have reason to number them among the best spent days of his life; whose death he can never think of, without lamenting it afresh; and to whose memory he embraces, with pleasure, this opportunity to pay the tribute of a grateful heart.

his warfare, "through the name of the God of Jacob," dwelling in him. And this warfare, though accomplished in his own person, still remaineth to be accomplished in his people, until the last enemy shall be destroyed, and death shall be swallowed up in victory. It is still "the day of trouble;" still"the name of the God of Jacob," must " defend the body of Christ." "2. Send thee help from the sanctuary, and strengthen thee out of Zion."

All help and strength, in the time of danger and sorrow, must be obtained by prayer from the heavenly Sion, which is the Jerusalem above, and from the eternal temple thereon constructed. By this " help and strength," the Captain of our salvation conquered; and the church, with all her sons, must conquer, through the same.

"3. Remember all thy offerings, and accept thy burnt sacrifice."

As Christ, in the days of his flesh, offered up, not only prayers, and tears, but at length, his own most precious body and blood, the church here prays, that the great propitiatory sacrifice may be had in everlasting remembrance before God, and the merits of it be continually pleaded in arrest of judgment, and accepted for herself and her children.

4. Grant thee according to thine own heart, and fulfil all thy counsel." The desire of Christ's heart, and the counsel of his will was, that he might die for our sins, and rise again for our justification; that the Gospel might be preached, the Gentiles called, the Jews converted, the dead raised, and the elect glorified. That this his "desire might be granted," and this his "counsel be fulfilled," the church of old prayed; and the church now prayeth for the accomplishment of that which yet remains to be accomplished.

5. We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions."

The joy of the church is the salvation of Christ; and the joy of every individual is in the application of that salvation to himself, and all around him. In the name of Jesus, and under the banner of the cross, the armies of the faithful undertake and carry on all their enterprises against the world, the flesh, and the devil. The prospect of the glorious fruits of Christ's victory caused the church to redouble her prayers, that he might be heard in his "petitions" for mankind, and might see of the travail of his soul. "6. Now know I, that the LORD saveth his anointed: he will hear him from his holy heaven, with the saving strength of his right hand."

The assurance of the ancient church was built on the prophecies going before concerning the salvation of Messiah. Our assurance is strengthened by the actual performance of so great a part of the counsel of God. We know that the LORD has "saved his Anointed;" that his Anointed saveth all who believe and obey him, from their sins; and therefore, we doubt not, but that by "the strength of his right hand," or by the excellency of his power, he will finally save them from death, and rescue them from the grave.

"7. Some trust in chariots, and some in horses; but we will remember the name of the LORD our God."

This should be the resolution of every Christian king and people, in the day of battle. And, in the spiritual war, in which we are all engaged, the first and necessary step to victory is, to renounce all confidence in the wisdom and strength of nature and the world; and to remember, that we can do nothing, but in the name, by the merits, through the power, and for the sake of Jesus Christ, our LORD and our GOD.

"8. They are brought down and fallen; but we are risen, and stand upright."

This was eminently the case, when the pride and power of Jewish infidelity and pagan idolatry fell before the victorious sermons and lives of the humble believers in Jesus: this is the case in every conflict with our spiritual enemies, when we engage them in the name, the Spirit, and the

power of Christ: and his will be the case at the last day, when the world, with the prince of it, shall be "brought down, and fall; but we, risen" from the dead, through the resurrection of our Lord, shall "stand upright" in the courts of heaven, and sing the praises of him who getteth us all our victories.

"9. Save, LORD: let the king hear us when we call."

Thus the Psalm concludes, as it began, with a general "Hosanna" of the church, praying for the prosperity and success of the then future Messiah, and for her own salvation in him, her King; who from the grave and gate of death, was, for this end, to be exalted to the right hand of the Majesty in the heavens, that he might hear, and present to his Father the prayers of his people, "when they call upon him."

PSALM XXI.

ARGUMENT.

This is one of the proper Psalms which the church hath appointed to be used on Ascension-day, and wherein, 1-6. she celebrates the victory of her Redeemer, and the glory consequent thereupon; she prophesies, 7. the stability of his kingdom, and, 8-12, the destruction of the enemies thereof; concluding with a prayer for his final triumph and exaltation; the celebration of which, with everlasting hallelujahs, will be her employment in heaven.

"1. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!"

The joy of Christ himself, after his victory, is in the strength and salvation of Jehovah, manifested thereby. Such ought to be the joy of his disciples, when God hath enabled them to vanquish their enemies, either temporal or spiritual; in which latter case, as they are called kings, and said to reign with Christ; so they are in duty bound to acknowledge, that they reign by him: "He that glorieth," whatever the occasion be, "let him glory in the LORD."

"2. Thou hast given him his heart's desire, and hast not withholden the request of his lips.

The desire of Christ's heart was his own resurrection and exaltation, for the benefit of his church and now he ever liveth to make " "request with his lips," for the conversion and salvation of sinners. Such desires will be granted, and such requests will never be withholden. Let us be careful to frame ours after that all-perfect model of divine love. "3. For thou preventest him with the blessings of goodness; thou settest a crown of pure gold on his head."

The Son of God could not be more ready to ask for the blessings of the Divine goodness, than the Father was to give them and his disposition is the same towards all his adopted sons. Christ, as king and priest, weareth a crown of glory, represented by the purest and most resplendent of metals, gold. He is pleased to esteem his saints, excelling in different virtues, as the rubies, the sapphires, and the emeralds, which grace and adorn that crown. Who would not be ambitious of obtaining a place therein!

4. He asked life of thee, and thou gavest it him, even length of days for ever and ever."

The life asked by Christ was, not a continuance in this valley of tears, but that new and eternal life, consequent upon a resurrection from the dead. For thus his petition was granted in "length of days, for ever and ever." He died no more; death had no "more dominion over him." Whose disciples then are they, that wish only to have their days prolonged upon the earth, forgetful of the life which is hid with Christ in God?

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5. His glory is great in thy salvation: honour and majesty hast thou laid upon him."

What tongue can express the "glory, honour, and majesty," with which the King of righteousness and peace was invested upon his ascension; when he took possession of the throne prepared for him, and received the homage of heaven and earth? The sacred imagery in St. John's Revelation sets them before our eyes in such a manner, that no one can read the description, whose heart will not burn within him, through impatient desire to behold them. See Rev. ch. iv. vii. xix. xxi. xxii.

"6. For thou hast made him most blessed, Heb. set him to be blessings,* for ever: thou hast made him exceeding glad with thy countenance."

Christ, by his death and passion, having removed the curse, became the fountain of all blessings to his people, in time and eternity, being himself the blessing promised to Abraham, and the object of the patriarchal benedictions. The joy communicated to the humanity of our Lord from the Divine nature, shall be shed abroad on all his saints, when admitted to view the "countenance of God" in the face of Jesus Christ. Then they shall enter into "the joy of their Lord."

7. For the king trusteth in the LORD, and through the mercy of the Most High he shall not be moved."

The throne of Christ, as man, was erected and established, by his trust and confidence in the Father, during his humiliation and passion. Faith in God, therefore, is the way that leadeth to honour and stability. "Look at the generations of old, and see: did ever any trust in the Lord, and was confounded?" Eccles. ii. 10.

"8. Thine hand shall find out all thine enemies; thy right hand shall find out those that hate thee."

The same right hand of Jehovah is glorious in power to save his people, and to destroy his enemies; to convert the Gentiles, and to crush the Jews; to exalt the faithful to heaven, and cast down the unbelieving to hell; neither is there any treason against the King of heaven, which shall not be dragged forth into the light, made manifest, judged, and condemned. Let thy hand, O Lord, be upon our sins, to destroy them; but upon us, to

save us.

9. Thou shall make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them."

"The time of God's anger" often begins in this life, especially towards the close of it, when an evil conscience within, like a flame confined in an "oven," torments the sinner, as a prelude to punishments future and unknown, which the "wrath" of God is preparing to inflict on the incorrigible and impenitent. Let us so meditate on this sad scene, that we may have no part in it.

10. Their fruit shall thou destroy from the earth, their seed from among the children of men."

A day is coming, when all the "fruits" of sin, brought forth by sinners, in their words, their writings, and their actions, shall be "destroyed;" yea, the tree itself, which had produced them, shall be rooted up, and cast into the fire. The "seed" and posterity of the wicked, if they continue in the way of their forefathers, will be punished like them. Let parents consider, that upon their principles and practices may depend the salvation or destruction of multitudes after them. The case of the Jews, daily before their eyes, should make them tremble.

11. For they intended evil against thee; they imagined a mischievous device, which they are not able to perform."

Vengeance came upon the Jews to the uttermost, because of their intended malice against Christ. They, like Joseph's brethren, "thought evil against him;" but "they were not able to perform it; for God meant

"Nam posuisti eum in secula benedicendum." Houbigant. Compare Gen. xii. 2. Bishop Lowth, in Merrick's Annotations.

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A COMMENTARY

it unto good, to bring to pass, as it is this day, to save much people alive," Gen. i. 20. So let all the designs of ungodly men against thy church, O Lord, through thy power of bringing good out of evil, turn to her advantage: and let all men be convinced that no weapon formed against thee can prosper.

"12. Therefore shalt thou make them turn their back, or, thou shalt set them as a butt, when thou shall make ready thine arrows upon thy strings, against the face of them."

The judgments of God are called his "arrows," being sharp, swift, sure, and deadly. What a dreadful situation to be set as a mark, and "butt,' at which these arrows are directed! View Jerusalem encompassed by the Roman armies, without, and torn to pieces by the animosity of desperate and bloody factions within. No farther commentary is requisite upon this "Tremble, and repent," is the inference to be drawn by every Christian community under heaven, in which appears the symptoms of degeneracy and apostacy.

verse.

13. Be thou exalted, LORD, in thine own strength; so will we sing and praise thy power."

The church concludes with a joyful acclamation to her Redeemer, wishing for his "exaltation in his own strength," as God, who was to be abased in much weakness, as man. We still continue to wish and pray for his exaltation over sin, in the hearts of his people by grace, and finally over death, in their bodies, by his glorious power at the resurrection. The triumph over sin we sing in psalms, and hymns, and spiritual songs, upon earth; that over death we shall praise with everlasting hallelujahs, in

heaven.

FOURTH DAY.-EVENING PRAYER.

PSALM XXII.

ARGUMENT.

This Psalm, which the church hath appointed to be used on Good Friday, as our Lord uttered the first verse of it, when hanging on the cross, consisteth of two parts. The former, 1-21. treateth of the passion; the latter, 22—31. celebrateth the resurrection of Jesus, with its effects. 1-2. He complaineth of being forsaken; 3-6. acknowledgeth the holiness of the Father, and pleadeth the former deliverances of the church; 6-8. describeth his humiliation, with the taunts and reproaches of the Jews; 9-11. expresseth his faith, and prayeth for help; 12-18. particularizeth his sufferings; 19-21. repeateth his supplications; 22-25. declareth his resolution to praise the Father for his deliverance, and exhorteth his church to do the same ;26-31. prophesieth the conversion of the Gentile world to the faith and worship of the true God.

"1. My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?"

Christ, the beloved Son of the Father, when hanging on the cross, complained in these words, that he was deprived, for a time, of the Divine presence and comforting influence, while he suffered for our sins. If the Master thus underwent the trial of a spiritual desertion, why doth the disciple think it strange, unless the light of heaven shine continually upon his tabernacle? Let us comfort ourselves, in such circumstances, with the thought, that we are thereby conformed to the image of our dying Lord, that Sun which set in a cloud, to arise without one.

"2. O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent."

Even our Lord himself, as man, prayed, "that if it were possible, the cup